Many Trajectories of Academic Terrorism

 

 

 

 

At a grand function on December 29, 2020 in Kerala, the book authored by Harishankar was released by RSS Sarsanghchalak Dr Mohan Bhagwat.

 

The work which clearly puts forward the Hindutva stand has much relevance, when it exposes the alarming role of the patrons and advocates of the international lobbies of subversion who work in universities, research and cultural centres in India. Historians such as Ramachandra Guha still identify Central India and North-East region as settled by aboriginals and tribals who have no past. Euro American scholars narrate any political unrest and disturbances in North-East India as “maiden demand for autonomy as a remedy to internal colonialism in the region”. The Indian scholars receive “patronage money” from West for visiting fellowships, conferences, workshops and seminars which is an integral part of research grants and our higher education faculties compete for such international collaborations especially Anglo American archaeology, foreign universities and NGOs. The ongoing claims to establish Aryan migration and its current extreme socio political divisions such as Dravidian secessionism and Dalit Islamic alliance are examples. Fused with such debates are caste and Dalit issues. The polluted caste system in contemporary India which is a product of colonialism and its census are conveniently covered up by secessionists. Instead Dalit issues are highlighted as ramification of a five millennium old Indian tradition brought by Aryans, empowered by Manu, and sustained by the post Vedic legacy as argued by the author. The issues are vividly debated and discussed by Harishankar.

 

Metaphors and festivals in India are currently identified as subjugation of native people by invading Aryans. The 2018 Bhima Koregaon violence or Mahishasur puja in JNU are fine examples. These issues have much importance in colonial and post-colonial context since Indian Left, Urban Naxals, NGOs and anarchists always argue for racist identities and dubious claims whether in Aryan invasion context or Dravidian geo-linguistic secessionism. They have been well highlighted and narrated by Harishankar using a plethora of evidences with precise reference. He has contemplatively discussed these issues on a larger panorama of Indian epics drawing our attention on Left-Liberal attempts to attack the Ramayan/Mahabharat traditions, highlighting their importance in India’s second urbanisation and in preserving our fundamental unity and diversity. The author discusses how President Xi Jinping signals to party members that one can be a proud Marxist and proud of China’s traditional culture at the same time, a lesson to Indian comrades.

 

The author has discussed the multiple intrusions in Indian nationalism. Currently, any reference on Indian nationalism, its fundamental unity, diversity and inclusiveness is interpreted as “imposing nationalism” cultural fascism and majoritarianism. This issue has been well presented juxtaposing ideas of eastern and western nationalisms in contemporary context. Metaphors such as multi-culturalism and pluralism are imported in India to counter our cultural unity and diversity. Harishankar has exposed Western scholars such as Michael Witzel, Wendy Doniger and Sheldon Pollock and Left billionaire George Soros who constantly interfere in our academics and cultural studies for fracturing our sense of oneness.

 

 

Harishankar brilliantly contemplates on the transmission of knowledge traditions towards west from south Asia through Silk Road and necessity to decolonise our traditional knowledge traditions. It has much relevance when there are allegations by Left and Liberal lobbies that modern science was born in West and Hindutva groups are arguing for Indo-centrism for India’s intellectual past. He quotes scholars such as Fritz Staal and Andrew Nicholson who criticise the way in which Eurocentric concepts— such as monism and dualism, idealism and realism, theism and atheism, orthodoxy and heterodoxy have come to dominate recent discourses on intellectual history.

 

In another chapter, Harishankar analyses classical Tamil tradition, traditional knowledge systems in Tamilakam and its strong premises which rest on Somaskanda/Muruga tradition.He articulates how it is interwoven with India’s larger geo cultural legacy. This has much relevance when left Dravidian racial linguistic lobbies are claiming a separate religio-political identity for Tamil Nadu and Kerala associated with Greaco Roman tradition. For raising this dubious claims they are funded and supported by Left billionaire George Soros for Pattanam in Kerala and FBI accused LTTE arms dealer Father George Soros for Keezhadi in Tamil Nadu. Harishankar has also discussed in an exclusive chapter, the millennium year old Hindu-Jewish fraternity and Ahmadiya proximity with India after PM Modi’s visits to West Asia.

 

Despite the apology of Western Christian Church to Jews and Muslims for the violence of crusades in Middle Ages, the IS Jihadi groups and Islamic clergy are not willing to offer pardon to the Papacy. In another chapter, the author discusses the rapid migration of Muslims into Europe following the disastrous wars in Syria and Iraq, conversion of churches into mosques and attacks on Christians in West, which has been exceptionally discussed by the author. This has created rapid fear among Christians in India who are alarmed at the increasing presence of Jihadi groups in the country. The espionage of Chinese funding and radical groups along with Wahabbism in western universities and the threats it raises on India are discussed in the last chapter. Meticulously articulated with extensive data, reference and index the work is published by Indus Scrolls Press, New Delhi.